The second Latin Martyrdom of *Desiderius (bishop and martyr of Vienne (south-east Gaul), ob. 606/7, S01171) records the bishop's miracles, martyrdom and cult, culminating in the translation of his body from Prisciniacum to Vienne. Written in Gaul, probably at Vienne, 613/c.650.
E07698
Literary - Hagiographical - Lives
Literary - Hagiographical - Accounts of martyrdom
The Martyrdom of Desiderius, Holy Bishop and Martyr (Passio sancti Desiderii episcopi et martyris) (BHL 2149)
Summary
(1) The author reflects on Desiderius as a 'new martyr' (nouus martir) for 'our times' (nostris... temporibus), (2) 'holy and incomparable, ranking with the apostles' (sanctus et incomparabilis, apostolorum ordinem decoratus). On Desiderius' wish 'to offer himself as a sacrifice to God' (se Deo hostiam uoluisset offerre), and his persecution by 'the second Jezebel' (secunda Iezabel: i.e. Queen Brunhild, ob. 613), who brought false charges against him.
(3) On his miracles. How, exiled to the island of Livisio, a candle lit by Desiderius did not cease to burn. How he used its oil for healing. (4) How he was refreshed by manna from heaven, brought to him by a small bird. (5) On a miraculous abundance of wine. (6) On his healing of lepers.
(7) How these miracles came to the attention of his 'insatiable persecutor' (insaciabilis persecutrix) and incurred her wrath. How Desiderius was recalled from exile by a synod, and returned to his city as bishop. (8) How the 'prince of the world' (princeps mundi: i.e. King Theuderic, ob. 613) ordered him into his presence and asked him whether he might leave his wife, which Desiderius denied was possible; and how report of this came to 'Jezebel,' who sought to have Desiderius killed. On his arrest within the walls of his church by Effa, Gaisefred and Beton. (9) How he was killed beside the river Chalaronne in the territory of Lyon: one of his captors 'threw a rock and struck the head of the bishop' (proiecto lapide caput conlisit pastoris); then after some time had passed and he still would not die, his neck was broken with a sharpened stake (acuto stipite, confracta ceruice).
(10) On Desiderius' posthumous miracles. How a certain poor little Roman (homo pauperculus Romana origine natus), whose limbs were contracted, was healed when he found the place at which Desiderius had been martyred and had spilt his blood. (11) How, when Desiderius' body was being kept at Prisciniacum, a man called Claudius, from the territory of Lyon, asked his daughter Sinclisia, affected with a limp (claudicatio), to visit the martyr at his 'threshold' (ad liminia martiris), where she was healed by holy oil (oleum sanctum). (12) The author reflects on how little space there is to tell of all Desiderius' miracles, since any sinners who seek his tomb with faith are cleansed of their maladies by his intercession (a sancti ipsius intercessione de infestatione inmunda fuisse mundatus): (13) there are not one or two witnesses, but a crowd (turba).
(14) On the greatness of King Chlothar, who had 'the patroness of evil' (fautrix malorum: i.e. Brunhild) tortured and killed, (15) and gave his consent to the request of the clergy and people [of Vienne] that the body of the martyr might be 'restored' (restaurare) to their church. (16) On Desiderius' translation by all the clergy, led by his successor Bishop [Aetherius]. How they found his body uncorrupted, 'without even a hair missing from his head' (absque ullius capitis diminutione capilli), (17) and raised it from the grave (tumulum) and brought it to its newly prepared tomb (praeperatum sepulchrum), amid the singing of psalms, and 'diverse signs of miracles' (diuersa signa uirtutum), including (18) the exorcism of a possessed woman when the body was brought through the church's estate of Feyzin. (19) On the reburial of the body at the [church of] the 'relics' of Saint *Peter (the Apostle, S00036) 'founded outside the walls of Vienne' (Petri apostoli, cuius sunt Viennae reliquiae foris murum ciuitatis fundatae). How the 'companion and wife' of Bishop Aetherius, a sister in Christ (socia et iugalis uiri uenerabilis Aetheri episcopi, soror in Christo effecta) brought to the altar a child blind from birth, who was healed. (20) The author ends the work, praising God's 'infinite clemency' (infinita clementia).
Text: Krusch 1896.
Summary: B. Savill.
Chant and religious singing
Cult PlacesCult building - unspecified
Cult building - independent (church)
Cult building - monastic
Burial site of a saint - unspecified
Burial site of a saint - tomb/grave
Altar
Place of martyrdom of a saint
Non Liturgical ActivityVisiting graves and shrines
Composing and translating saint-related texts
Ceremonies at burial of a saint
MiraclesMiracle during lifetime
Miracle after death
Healing diseases and disabilities
Exorcism
Power over objects
Material support (supply of food, water, drink, money)
RelicsBodily relic - entire body
Protagonists in Cult and NarrativesWomen
Children
Ecclesiastics - bishops
Monarchs and their family
Torturers/Executioners
Crowds
Cult Related ObjectsOil lamps/candles
Theorising on SanctityConsiderations about the hierarchy of saints
Source
Bruno Krusch, in his edition of 1896, considered this second Martyrdom of Desiderius a composition of the 8th century. However, more recent surveys have argued that it may well have been written within a generation of the bishop's death, plausibly during the reign of Chlothar II (ob. 629), who receives something close to panegyrical treatment in chapters 14-15 (Berschin 1988; Martín 1995; Heinzelmann 2010). Given that the work culminates with the translation of Desiderius' body from Prisciniacum to Vienne, under the auspices of Bishop Aetherius (dates unknown) and his wife, it seems quite possible that it was written by a member of the Viennois clergy under their direction. The author knew the first Life and Martyrdom of Desiderius, attributed to Sisebut, King of the Visigoths (613/21: E02139). In turn, the work may have influenced Jonas' Life of Columbanus (642/3: E07615).Discussion
This Viennois Martyrdom of Desiderius differs from its Visigothic counterpart in its interest in the posthumous cult of the saint, and the relative lack of attention it pays to the careers of King Theuderic (never referred to by name) and his grandmother Queen Brunhild (named only once).Although it takes it cue from the Visigothic work, as a Gallic production this narrative has a special significance as the first of a long line of 'political' martyrdom accounts characteristic of later Merovingian hagiography: see further the Martyrdoms of Leudegar (E06462, E06463), Praeiectus (E06482), Aunemund (E07616), Germanus of Grandval (E06316), Sigismund (E08266) and Ragnebert (E08267).
Prisciniacum, the first site of Desiderius' cult (chs. 11-17), is modern-day Saint-Didier-sur-Chalaronne.
Bibliography
EditionKrusch, B., MGH, scr. mer. III (1896), 638-45.
Further reading
Berschin, W., Biographie und Epochenstil im lateinischen Mittelalter, 5 vols (Stuttgart 1988), ii. 66-7.
Fox, Y., 'The Bishop and the Monk: Desiderius of Vienne and the Columbanian movement,' Early Medieval Europe, 20 (2012), 176-94.
Heinzelmann, M., 'L'hagiographie mérovingienne: panorama des documents potentiels', in: M. Goullet, M. Heinzelmann, and C. Veyrard-Cosme (eds.), L'hagiographie mérovingienne à travers ses réécritures (Beihefte der Francia 71; Ostfildern, 2010), 27-82.
Martín, J.C., 'Una posible datación de la Passio sancti Desiderii BHL 2149,' Euphrosyne: revista de filologia clássica 23 (1995), 439–56.
Benjamin Savill
15/12/2021
| ID | Name | Name in Source | Identity | S00036 | Peter, the Apostle | Petrus apostolus | Certain | S01171 | Desiderius, bishop and martyr of Vienne, ob. 606/7 | Desiderius | Certain |
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